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seeing it as perishing and vanishing. "Contemplates the dissolution of that mind" means by another mind, one contemplates the dissolution of the mind by which that form-object was seen as perishing and vanishing. Therefore, the ancients said, "one contemplates both the known and the knowledge." And here, "contemplates" means contemplates again and again, sees repeatedly in many ways. Therefore, it is said, "How does one contemplate when one contemplates? One contemplates as impermanent," and so on. Here, since dissolution is the ultimate point of impermanence, that meditator who contemplates dissolution contemplates all conditioned things as impermanent, not as permanent. Then, because what is impermanent is suffering, and what is suffering is not self, he contemplates that same thing as suffering, not as pleasure. He contemplates it as not self, not as self. But since what is impermanent, suffering, and not self should not be delighted in. And what should not be delighted in should not be clung to. Therefore, And in this, by the observation of dissolution, when the conditioned things are seen as "impermanent, suffering, non-self", one becomes disenchanted, not delighted. One becomes dispassionate, not passionate. Thus, not being passionate, one suppresses passion with mundane knowledge, not giving rise to it. The meaning is, one does not cause its arising. Or else, thus dispassionate, just as one suppresses the seen conditioned things, so too one suppresses the unseen by inferential knowledge, not giving rise to them. One attends only to suppression. The meaning is, one sees only its suppression, not its arising. One who practices thus relinquishes, does not grasp. What is meant by this? This observation of impermanence, etc., is called relinquishment by abandonment and relinquishment by inclining, because of the abandonment of defilements together with the aggregates and formations by way of temporary suppression, and because of inclining towards Nibbāna, which is contrary to them, by seeing the fault in the conditioned. Therefore, a bhikkhu endowed with that, in the manner described, abandons defilements and inclines towards Nibbāna. One does not grasp defilements by way of their arising, nor conditioned objects by way of not seeing their fault. Therefore it is said, "one relinquishes, does not grasp." 743. Now, to show which states are abandoned by these knowledges, it is said, "Observing as impermanent, one abandons the perception of permanence," and so on. There, "delights" means craving accompanied by joy. The rest is as explained. 744. In the verses, "transition of object" means having seen the dissolution of form, then the transition from the former object to another object by seeing the dissolution of the mind by which the dissolution was seen. And "turning away by wisdom" means abandoning arising and standing in dissolution. And "power of advertence" means the ability to advert immediately, having seen the dissolution of form, to see the dissolution of the mind whose object is dissolution. "Contemplative insight" is this observation of dissolution by contemplating the object. 745. "Both are established as one by the sequence of the object" means by the sequence of the object seen directly. By following, just as this, so in the past too conditioned things broke up, and in the future too they will break up; thus establishing both as having the same nature, is the meaning. And this was also said by the ancients – When existing, one with pure vision, Extends that connection to past and future; All conditioned things are perishable, Like dewdrops when the sun has risen. Adherence to cessation: having thus established both by way of breaking up, adherence, inclination, tendency, leaning, and bent towards that very cessation, which is called breaking up, is the meaning. Insight into the characteristic of dissolution: this is called insight into the characteristic of dissolution, it is said. 746. And discerns the object: having known the former object of form etc. And contemplates dissolution: having seen the dissolution of that object, he contemplates the dissolution of the mind related to that object. And establishment as empty: for one thus contemplating dissolution, the establishment as empty succeeds: "Only conditioned things break up, their breaking up is death, there is no other being." Therefore the ancients said – Aggregates cease, and there is no other, The breaking up of aggregates is called death; The diligent one sees their destruction, Like piercing a gem with a diamond, properly. Insight of higher wisdom: that discernment of the object, that contemplation of dissolution, and that establishment as empty, this is called insight of higher wisdom, it is said. 747. Skilled in the three contemplations: a clever bhikkhu in the three, beginning with contemplation of impermanence. And in the four insights: and in the four insights, beginning with disenchantment. Skill in the three establishments: and by skill in this threefold establishment: as destruction, as dissolution, as emptiness. Does not waver in various views: does not tremble in various kinds of views, such as the eternalist view. 748. He, thus not wavering, with his attention proceeding thus: "what is not ceased itself ceases, what is not broken itself breaks", like a fragile vessel breaking, a delicate dust As he is being scattered, like sesame seeds being roasted, he lets go of the marks of arising, standing, and continuing of all formations, and sees only their breaking up. Just as a man with eyes, standing on the bank of a pond or a river, when the sky rains heavily, would see large bubbles of water arising and arising on the water's surface, and quickly, quickly breaking up; even so, he sees that all formations break up, break up. It is with reference to such a meditator that the Blessed One said: "As one would see a bubble, as one would see a mirage, the King of Death does not see him who thus looks upon the world." (Dhp. 170) 749. For him who thus constantly sees "all formations break up, break up," the knowledge of contemplation of dissolution, accompanied by eight benefits, becomes strong. These are the eight benefits: abandonment of the view of existence, renunciation of clinging to life, constant diligence and effort, purity of livelihood, abandonment of anxiety, freedom from fear, attainment of patience and gentleness, and endurance of discontent and content. Therefore, the ancients said: "Seeing these eight supreme qualities, he repeatedly reflects on them there; the sage, like one whose clothes or head are on fire, contemplates dissolution for the attainment of the Deathless." The knowledge of contemplation of dissolution is finished. The Discourse on the Knowledge of Appearance as Terror 750. For him who thus cultivates, develops, and makes much of the contemplation of dissolution, which has as its object the exhaustion, passing away, breaking up, and cessation of all formations, the formations, which are differentiations in all existences, origins, destinations, stations, and abodes of beings, appear as a great terror, like lions, tigers, leopards, bears, hyenas, yakkhas, rākṣasas, fierce bulls, fierce dogs, elephants in rut, terrible poisonous snakes, lightning bolts, thunderbolts, charnel grounds, battlefields, and burning charcoal pits, to a timid man who desires to live happily. For him who sees "past formations have ceased, present ones are ceasing, and future formations that will arise will likewise cease," this In this state, the knowledge of the appearance of fear arises. Here is a simile: It is said that a certain woman had three sons who were offenders against the king. The king ordered their beheading. She went to the execution ground with her sons. Then, after beheading her eldest son, they began to behead the middle one. Seeing her eldest's head cut off and the middle one's being cut, she released her attachment to the youngest, (thinking) "He too will be like these." There, the sight of the eldest son's severed head for that woman is like the yogi's seeing the cessation of past formations. The sight of the middle one's head being cut is like seeing the cessation of present formations. Releasing attachment to the youngest son, (thinking) "He too will be like these," is like seeing the cessation of future formations, (thinking) "Future formations that arise will also break up." For one who sees thus, in this state, the knowledge of the appearance of fear arises. Another simile: It is said that a certain woman who gave birth to rotten offspring bore ten children. Nine of them died, one in her hand was dying, another in her womb. Seeing the nine children dead and the tenth one dying, she released her attachment to the one in her womb, (thinking) "He too will be like these." There, the recollection of the death of the nine children for that woman is like the yogi's seeing the cessation of past formations. The sight of the one in her hand being in the state of dying is like the yogi's seeing the cessation of present formations. Releasing attachment to the one in her womb is like seeing the cessation of future formations. For one who sees thus, at that moment, the knowledge of the appearance of fear arises. 751. Does the knowledge of the appearance of fear itself fear or not fear? It does not fear. For it is merely a determination that past formations have ceased, present ones are ceasing, and future ones will cease. Therefore, just as a man with good eyesight, looking at three pits of glowing coals at the city gate, does not himself fear, but merely (thinks) "This is a pit of coals," whoever falls here, all will experience no small suffering"— this is just a judgment.